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  <h1 class="h11">16 存想与精思</h1>
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<div class="articleContent" id="articleContent"> <p>“<span class="qiangdiao1">存想</span>”，亦称“<span class="qiangdiao1">存神</span>”，这是中国古代道家所用的名词。秦汉以后到魏、晋之间，讲究道家方术的，大都以“<span class="qiangdiao1">存想</span>”为主。道家古老的丹经，如《黄庭内外景经》等。便是以“<span class="qiangdiao1">存想</span>”“<span class="qiangdiao1">存神</span>”的方法为中心。汉代的张道陵（天师道的创始者）、北魏的寇谦之（另一天师道的重要人物）、南朝著名的仙家陶弘景，和他所著的《真诰》，也都是以“<span class="qiangdiao1">存想</span>”、“<span class="qiangdiao1">存神</span>”的方法为主干。另如佛家密宗的“<span class="qiangdiao1">观想</span>”，以及其他各个宗教的祈祷、礼拜，也都是以“<span class="qiangdiao1">存想</span>”做为修道的方法。</p><p>“<span class="qiangdiao1">精思</span>”也是中国古代道家所用的名词。但严格说来，“<span class="qiangdiao1">精思</span>”与“<span class="qiangdiao1">存想</span>”“<span class="qiangdiao1">存神</span>”，有迥然不同之处。“<span class="qiangdiao1">存想</span>”，是属于锻炼精神的法门。“<span class="qiangdiao1">精思</span>”，是属于运用“<span class="qiangdiao1">思维</span>”而达到最高“<span class="qiangdiao1">智慧</span>”成就的状态。所谓“<span class="qiangdiao1">精思入神</span>”的观念，便如《易经·系辞传》所谓“<span class="qiangdiao1">精义入神</span>”的道理，完全相同。南朝到隋、唐以后，佛家有了禅宗的创建，而禅宗到了宋、元以后，又有“<span class="qiangdiao1">参禅</span>”与“<span class="qiangdiao1">参话头</span>”等方法，强调一点说，也便是“<span class="qiangdiao1">精思入神</span>”的另一途径而已。后来宋儒理学家程明道的诗说：“<span class="qiangdiao1">道通天地有形外，思入风云变态中。</span>”也是由“<span class="qiangdiao1">精思入神</span>”的观念，变为理学家幻想境界的夸大词。</p><p>但“<span class="qiangdiao1">存想</span>”与“<span class="qiangdiao1">精思</span>”，既不是魏、晋南北朝以后道家“<span class="qiangdiao1">炼炁</span>”的修法，也不是明、清以来道家“<span class="qiangdiao1">守窍</span>”的修法，更不是“<span class="qiangdiao1">炼精化炁，炼炁化神，炼神还虚</span>”的修法。凡是这些道家的方术，严格地说来，各有各的范围和作用，不可混为一谈。可惜的是，历来学习道家神仙、方士丹法的人，只一味为自己求作神仙，而认为只要有了明师的指点；传授一个千古不传的秘诀，就可“<span class="qiangdiao1">立地成仙</span>”、“<span class="qiangdiao1">白日飞升</span>”。因此素来忽略学理、轻视原理和理论，致使道家的方术，既不见容于缙绅先生等全大夫阶级的知识分子．又不能自圆其说而构成有条理、有原则、有方法的神仙丹道的科学。因此不但“<span class="qiangdiao1">一枕游仙梦不成</span>”，结果反而空劳幻想而贻害无穷。</p><p>“<span class="qiangdiao1">存想</span>”的方法虽然太为古老，但是西方流行的神秘学，却与“<span class="qiangdiao1">存想</span>”的精义息息相通。西方的神秘学派，号称渊源于大西洋和埃及的上古文化。东方中国道家的“<span class="qiangdiao1">存想</span>”和“<span class="qiangdiao1">存神</span>”，自始即认为渊源于远古的神仙所传。穷源溯本；此二者之间的踪迹；似乎都是同一来源。由于这是属于学术的“<span class="qiangdiao1">考古</span>”问题，故在此不能详论。至于谈谈“<span class="qiangdiao1">存想</span>”的用心方法，对于静坐与修道的关系，也似乎陈义太高，不容易为现代一般流行的急功好利等学道者所接受，所以也暂且不谈。而论及“<span class="qiangdiao1">存神</span>”的作用，更具有原始浓厚的宗教精神，它的学理与神秘学一样，富于多方面而且有极高深的奥义，际此宗教精神趋于没落的时代，所以也暂时不谈。况且“<span class="qiangdiao1">存想</span>”和“<span class="qiangdiao1">存神</span>”的方法，最为精密而有系统的，莫过于“<span class="qiangdiao1">密宗</span>”，留在讨论“<span class="qiangdiao1">密宗</span>”的修法时，再加参考。</p> </div>
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